Vrindavan 1975

AN HISTORICAL ACCOUNT

Vrindavan 1975 tvpbooks.com

Vrindavan 1975

An Historical Account

Vrindavan 1975 Compiled by Nimäi Paëòita däsa

TATTVA VICARA

PUBLICATIONS

The information in this book has been compiled from interviews with Çré Çrémad Gour Govinda Swami Mahäräja, and his friends, family-members, godbrothers, godsisters and well wishers.

Please bear in mind that Çré Çrémad Gour Govinda Swami Mahäräja was called Brajabandhu Manik in his gåhastha-äçrama; he named himself Gour Gopälänanda däsa when he left family life on Räma-navamé April 1, 1974; when he received hari-näma initiation from Çréla Prabhupäda he was named Gour Govinda däsa. When he received sannyäsa from Çréla Prabhupäda in 1975, at the festival of the inauguration of the deities at the Çré Çré Kåñëa-Balaräma Temple in Våndävana, he received the name Gour Govinda Swami. Çréla Prabhupäda would also affectionately call him ‘Gour Govind’.

Where you see reference to the devotee name Bhägavata däsa, he is now called Bhägavata Mahäräja.

Where you see reference to the devotee name Jayantakrid däsa, he is now called Çuddhädvaiti Swami.

Guëärëava däsa was one of the original builders and managers of the Çré Çré Kåñëa Balaräma Temple in Våndävana.

Much of the information from this book is extracted from the book Kåñëäliìgita-vigraha “One who is Always Embraced by Kåñëa” Volume One, which is the authorized life history of Çré Çrémad Gour Govinda Swami Mahäräja, published by Tattva Vicära Publications.

Excerpts from the interview with Guëärëava prabhu are from the book ‘Just Try to Learn The Truth’, published by Tattva Vicära Publications.

All other quoted information is referenced in the text.

Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

All Rights Reserved 2015 © Tattva Vicära Publications.

No part of this book may be reproduced by any means what-so-ever without the written permission of the publisher.

Permission given to quote short excerpts - provided attribution is given - as follows: © 2015 Tattva Vicära Publications (reproduced with permission).

Otherwise publisher’s permission must be sought.

Every effort has been made to trace or contact all copyright holders. The publishers will be pleased to make good any omissions or rectify any mistakes brought to their attention at the earliest opportunity.

The Tattva Vicära Publications team offers daëòavat praëäms to everyone who assisted in any way with this publication.

First printing: 2015 – 10,000 copies

Table of Contents Vrindavan 1974 Foreword

i

Chapter One Take Sannyāsa & Preach the Mission of

Śrīmān Caitanya Mahāprabhu 1 I Will Take Sannyāsa Detachment from Material Life Transfer to Kujang

Chapter Two Rāma-Navamī April 1 - 1974

The Search for the Bona Fide Guru A Meeting Place Between the Earth

and the Heavens Preaching Hari-Nāma The Bābājī in the Jungle Food Offered by Materialistic Persons Gour Gopālānanda Sets Out for Vrindavan

Chapter Three Vrindavan 1974

International Society for Krishna Consciousness The World Wide Chanting of the Holy Name This is Kṛṣṇa’s Arrangement The Transcendental System Nowhere to Stay Oh, So Sweet Feast Today

3 4 6

7 9 10 11 15 17 19

21 22 23 24 27 30 31

A Special Relationship Special Things Were Happening in Vrindavan The Hindi Translations Begin

Chapter four You Will Take Me to Orissa

34 35 37

41

Chapter five The First Visit Back 47 An Out of the Way Place Hyderabad and Śrīla Prabhupāda “…Please Give Me Sannyāsa…”

Total Abstinence From Sex Life

Chapter six Sannyāsa Initiation of Gour Govinda Dāsa 16 April 1975 20 April 1975 Sannyāsa Tridaṇḍī Sannyāsa He Was Very Natural He is a Real Sannyāsī The Four Types of Sannyāsa The Two Categories of Sannyāsa Narottama-Sannyāsa Kṛṣṇa-Balarāma Temple Don’t Refuse Them He’s a New Man Śrīla Prabhupāda's Last Founded Project

Appendix I Sannyāsa Initiation - San Francisco

The Four Rods of the Sannyāsa Order

48 50 51 53

57 58 59 60 62 65 67 68 69 70 71 72 72 73

75 75

Appendix II Sannyāsa Initiation - Bombay 79

Real Sannyāsa Means No More Material Desires 79 A Sannyāsī Goes from Door to Door 80 By the Power of Viṣṇu They Become Empowered 81 Caitanya Mahāprabhu’s

Blessing and Spiritual Strength 82 Everything Is Dedicated to Kṛṣṇa 83

Appendix III Tri-Daṇḍī Sannyāsa

Five Things are Forbidden in Kali-Yuga The Sannyāsa Forbidden in Kali-Yuga Vaiṣṇava-Sannyāsa Is Not Karma-Sannyāsa Give Up Envy Tri-Daṇḍa Means He Is a

Completely Surrendered Soul

85 85 86 86 87 87

Verse Index 89 Notes & References 90 Tattva Vicāra Publications 93 Suggested reading on this subject matter 94 Other Titles 95

Foreword

R

äma-navamé 1975 was a great triumph for Çréla Prabhupäda’s preaching in India and beyond. The magnificent temple that he had built in Våndävana, a major spiritual centre for his ISKCON, his disciples and all people of the world, was to be inaugurated. There was also another great achievement for one of Çréla Prabhupäda’s disciples: Çré Çrémad Gour Govinda Swami’s life long aspiration had reached its pinnacle when he accepted the order of sannyäsa from His Divine Grace Çréla A.C. Bhaktivedanta Swami Çréla Prabhupäda, the founder äcärya of the International Society for Kåñëa Consciousness (ISKCON), at this festival. Çré Çrémad Gour Govinda Swami had aspired to take sannyäsa from a very young age, whilst still living in rural Orissa (Odisha). As a young child, his cherished dream was to one day take sannyäsa and preach the mission of Mahäprabhu.

i

Vrindavan 1975

Çré Çrémad Gour Govinda Swami had left family life in Orissa on Räma-navamé April 1, 1974 and one year later, he would take sannyäsa, from Çréla Prabhupäda, in Våndävana.

In March 1991, in Jagannätha Pur, Orissa, during an interview, Vasanté Devé, Çré Çrémad Gour Govinda Swami Mahäräja’s former wife, recalled the following: “...One night in a dream Kåñëa, who was decorated with a peacock feather in His hair and glowed with effulgence all around Him, appeared before me. Next to Kåñëa stood my husband Brajabandhu Manik [Çré Çrémad Gour Govinda Swami] in the dress of a sannyäsé with Vaiñëava tilaka, sikha and saffron cloth. When I woke up I realised: my husband will soon leave home and take sannyäsa...”

Thereafter, Vasanté Devé visited palmists and astrologers who rightly predicted that her husband would soon leave her to take sannyäsa.

This small book encapsulates the imminent meeting between Çréla A.C. Bhaktivedanta Swami

ii

Foreword Prabhupäda and Çré Çrémad Gour Govinda Swami Mahäräja in Våndävana, and the subsequent taking of sannyäsa by Çré Çrémad Gour Govinda Swami Mahäräja, which was his life long aspiration. This took place in the year 1975 during the grand festival of the opening of the Çré Çré Kåñëa-Balaräma Temple, where he took full shelter under the lotus feet of His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda.

This small book is a humble offering for the celebration of Çré Çrémad Gour Govinda Swami Mahäräja’s 40th sannyäsa anniversary.

Your lowly servant, Nimäi Paëòita däsa.

iii

Çré Çrémad Gour Govinda Swami Mahäräja

• Chapter One •

Take Sannyāsa & Preach the Mission of Śrīmān Caitanya Mahāprabhu

T

he first attempt Gour Govinda Mahäräja made to renounce family life was in 1969, which failed due to the fact that his brother, Krpasindhu Manik, was then unwilling to take responsibility for his family. The custom in India is that when an older brother takes sannyäsa, the younger brother is required to maintain the family, which included, in this instance, their aged mother. Çré Çrémad Gour Govinda Swami commented many years later that Kåñëa did not allow it to happen at that time.

1

Vrindavan 1975

Gour Govinda Mahäräja’s parents were both from Gauòéya Vaiñëava families. He was born in Orissa (Odisha), and from his very childhood, astrologers, mystics, psychics and later in life, Äcäryas from different sampradäyas could see that he was not from this world. He had come from the eternal realm, nitya-dhäma, to deliver the fallen conditioned souls.

His mother was a member of the most famous Vaiñëava family from the village of Gadäi-Giri, who were great kértanéyas, renunciates and mystics, and who would daily study the ÇrémadBhägavatam and the Çré Caitanya-caritämåta. His uncles regularly went on hari-näma-saìkértana which sometimes lasted for more than 24-hours, throughout the villages of Orissa. In the 17th century, this family of great kértanéyas received a personal invitation from the king of Puré to come on a regular basis to the Jagannätha Temple to perform hari-näma-saìkértana for the pleasure of Lord Jagannätha. This invitation was written in the history book, Madäla-païji, of the temple of Lord Jagannätha and still holds to this day. Gour Govinda Mahäräja’s whole life, from birth, was filled with devotion to Lord Kåñëa, chanting of the hare-kåñëa mahä-mantra and studying the scriptures. Nevertheless, his hearts desire, from a 2

Take Sannyāsa very young age, was to take sannyäsa and preach the mission of Çrémän Caitanya Mahäprabhu. Çré Çrémad Gour Govinda Swami Mahäräja once recalled that the first remembrance from his childhood was his uncles singing the songs of Çréla Narottama-däsa Thäkura.

From a very early age he would chant one chapter of Bhagavad-gétä daily and on the Ekädaçé day he would fast and chant all eighteen chapters of the Bhagavad-gétä.

From the age of two he was taught to chant Hare Kåñëa by his grandfather, at age six he was taught the Çrémad-Bhägavatam by his father and from the age of twelve he studied the Çré Caitanyacaritämåta with his uncles in Gadäi-Giri. After he turned seventeen he thoroughly studied the four Vedas, 108 Upaniñads and 18 Puräëas, and he excelled in Sanskrit at High School.

I Will Take Sannyāsa When Çré Çrémad Gour Govinda Mahäräja (who was then a school teacher named Brajabandhu Manik) was teaching, he would speak about taking sannyäsa. The following is one instance from 1971: 3

Vrindavan 1975

When he was teaching English he would also present kåñëa-kathä, wherein he mentioned, from time to time, that he wanted to take sannyäsa. One topic in English was a story called ‘River Stairs’, which was from the book Tales from Tagore, written by the Nobel Prize winner Ravindranath Tagore.

Brajabandhu liked this particular story because he was very fond of sannyäsa life and the story was about a member of the Goswami Hariparivar family who had taken sannyäsa. He had formerly been the husband of Kusuma who was now without a husband; she had no other alternative than to return to the house of her father. By talking about Kusuma and her husband and the activities of a sannyäsé, Brajabandhu was preparing himself for the sannyäsa-äçrama and he told his students, “One day I will leave this job and take sannyäsa.”1

Detachment from Material Life Throughout the course of his life, Brajabandhu developed the mood of renunciation*, and was meditating on the *Author’s note: As a child Gour Govinda Mahäräja would go to sleep with the Çrémad-Bhägavatam clasped to his chest, and at a very early age he had memorised many of the verses.

4

Take Sannyāsa time when he could give up family life and proceed along the path of renunciation.

Although he had been a model gåhastha, he had greater ideals. His cherished dream was to take the renounced order of life and preach the mission of Mahäprabhu as taught to him by his uncles from Gadäi-Giri. However he had two obstacles: the weight of family pressures, and the fact that he had not met a bona fide spiritual master of whom he could take shelter, who would award him the sannyäsa title and assist him on the path of renunciation.2 Brajabandhu’s detachment from material life started in Athgarh (1971) when he was teaching at the local High School. He would wear saffron coloured clothing, [sädhu’s clothes] and eat very simply. His wife was worried, and she would cry. She had many household responsibilities - the daughter was not yet married and the other children were too small to carry out any responsibilities. She did not know what to do, as he had become very detached from them. He said, “I am going to serve Kåñëa, Mahäprabhu.” He was a very soft-hearted person; he could not tolerate 5

Vrindavan 1975

anyone suffering or going without food, but he had made the resolve to lead a life in the service of the Lord.3

Transfer to Kujang As Brajabandhu’s mood of detachment developed, there were many who were not content with this mood.

In the meantime, the local people in Athgarh (parents, and some teachers), seeing his detachment and mood of renunciation, had complained to his school authority, and asked if he could be transferred to another school.

As a result, he was transferred to Kujang High School and he was made schoolmaster because of his past good reputation. No one in Athgarh could find fault with his character but they did not like his mood of renunciation.

They did not like his austerities.4

6

• Chapter Two •

Rāma-Navamī April 1 - 1974

F

inally, on Räma-navamé April 1, 1974* – barefoot, with no money or belongings, except for one stick, a begging bowl, a Bhagavad-gétä (in which he would write notes) and some saffron cloth – Brajabandhu left family life in search of a bona fide guru who could give him sannyäsa. By changing his name from Brajabandhu Manik to Gour Gopälänanda däsa he severed all ties to his previous life and had become a lone, wandering mendicant. This was his second attempt to leave family life, and this time it was successful. *Çré Çrémad Gour Govinda Swami Mahäräja would always say that Räma-navamé was a very important day for him. He left home on Räma-navamé 1974, at the Räma-navamé festival 1975 he accepted sannyäsa from Çréla Prabhupäda, he first moved onto the Bhubaneswar land on Räma-navamé 1976 and on Räma-navamé 1985 he first accepted disciples.

7

Vrindavan 1975 Çré Çrémad Gour Govinda Swami: I was born in Orissa in a Vaiñëava family. There are many Vaiñëavas here, and so many maöhas of Çréla Bhaktisiddhänta Sarasvaté Gosvämé. From my childhood I was attracted to Mahäprabhu, and from an early age I was performing saìkértana and worshipping Rädhä and Kåñëa deities. In my family we were reading the Bhägavatam. However I had to search out a bona fide guru. I wandered from the Himalayas to Kanyä Kumäré, throughout the whole of India. Although I met many Vaiñëavas, I was not as yet satisfied.5

Now, Gour Gopälänanda däsa’s life was solely one of travelling in search of a bona fide guru. Asking everyone he met “Where is there a sädhu? Where is a sannyäsé?” He was constantly enquiring, looking for a pure devotee; however, pure devotees are very rare (hari-bhakti-sudurlabhä). Hence he travelled throughout India, from the Himalayas to Cape Comorin (Kanyä Kumäré). It was not an easy task. He said, “At last I found what I was looking for in Våndävana. It is not an easy thing, bäbä!”6

8

Rāma-Navamī

The Search for the Bona Fide Guru Çré Çrémad Gour Govinda Swami: Two gamchäs, one stick - daìda [bamboo rod] and a begging bowl. I had that much. Moving, moving, walking, walking, walking - even at night, anytime. I lay down sometimes. I slept on the railway platform, where beggars were sleeping; I slept with them. Sometimes I spent the night underneath a tree and sometimes on the side of the Grand Trunk Road*. I would wake up early in the morning, go to the river, pass stool; take bath, finish up and then move on, and just enquire, ‘Are there any temples here? Are there any sädhus?’7.

Brajabandhu, or, as he now called himself, Gour Gopälänanda däsa, walked from GadäiGiri to Cuttack, and from Cuttack he made his way to Haridvära. When he saw a temple or an äçrama on his way, he would always enquire if there were any sädhus or sannyäsés, and what their philosophy was.8 Çré Çrémad Gour Govinda Swami: I was looking for that person who could give me

*Grand Trunk Road (GT Road): India’s National Highway No. 1.

It is one of South Asia’s oldest and longest major roads.

9

Vrindavan 1975

the sannyäsa order of life. There were many sädhus in that area [Haridvära and Håñikeça], so naturally I thought that I would find a suitable person there to give me sannyäsa.9

A Meeting Place Between the Earth and the Heavens Haridvära and Håñikeça are in the foothills of the Himalayas, an area of beautiful, idyllic scenery where the Ganges River rushes by and everything is lush and green. Behind these two towns are the Himalayas, like a backdrop and a meeting place between the earth and the heavens. As many sädhus live by the banks of the river Ganges, Gour Gopälänanda däsa thought, here is the place to meet a bona fide guru, a real sädhu!10 However, this was not the case. This area was full of mäyävädés and impersonalists, much to his dismay. Pure devotees are very rare, hari-bhaktisudurlabhä.

10

Rāma-Navamī

Preaching Hari-Nāma There were many sädhus, jïänis and yogés in this region. They were all living either in the mountains or near the bank of the Ganges. Gour Gopälänanda took up residence right alongside these sädhus; however, most of them were mäyävädés-impersonalists; they thought that God was some bright light or that they were, or could become, God themselves. Gour Gopälänanda had taken to a life of renunciation and wanted to stay in the association of other sädhus. He knew the meaning of sädhu - one who is a completely surrendered soul. Therefore Gour Gopälänanda would approach different sädhus and enquire about their philosophy. He would go to different äçramas, seek out the head of the äçrama and ask him what their philosophy was. However, the majority of them were from the impersonalist school and their process was añöäìga-yoga, the eightfold mystic yoga process. Then he would say to them, “This is not the real way. We have to approach Kåñëa and we have to get Lord Kåñëa. The process that you are following is not prescribed for

11

Vrindavan 1975

this age. Kåñëa has said, ‘Bhakti is very dear to me.’” And then he would quote this verse: na sädhayati mäà yogo na säìkhyaà dharma uddhava na svädhyäyas tapas tyägo yathä bhaktir mamorjitä “My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Saìkhyä philosophy, pious work, Vedic study, austerity or renunciation.” (Çrémad-Bhägavatam 11.14.20)11

Many arguments would arise because Gour Gopälänanda was from the personalist school (a Gauòéya Vaiñëava from his birth) and these yogés and sädhus were not. He would explain to them that even if one is born in the family of dog eaters, if he becomes a devotee of Lord Kåñëa then he is very dear to Kåñëa. And, on the other hand, one who is born in a brähmaëa family but acts like a çüdra or a yogé who is engaged in añöäìgayoga, is not as dear to Kåñëa! He would quote the verse: “Kutarka-anumäne kåñëa kabhu nähé jäni,

12

Rāma-Navamī kåñëare jänite eka-mätra bhakti mäni; You are not following the injunction of the çästra, therefore how can Kåñëa be made available to you. You are not accepting the çästra as it is, and you are acting according to your own mental speculation.”

Because Gour Gopälänanda had thoroughly studied all Vedic scriptures, he was better versed than the sädhus he was speaking with. He would say, “In this Kali-yuga the only requirement is hari-näma.” He would quote this verse: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Båhan-näradéya Puräëa 38.126)

He would continue by telling them that the Upaniñads state this: hare kåñëa hare kåñëa kåñëa kåñëa hare hare 13

Vrindavan 1975

hare räma hare räma räma räma hare hare

iti ñoòaçakaà nämnäà kali-kalmaña-näçanaà nätaù parataropäyaù sarva-vedeñu dåçyate “After searching through all the Vedic literature, one cannot find a method of religion more sublime for this age than the chanting of Hare Kåñëa.” (Kali-santaraëa Upaniñad 5.6)

“So why are you, without performing harinäma-saìkértana, practicing yama, niyama, äsana, präëäyäma and the yoga system? Why are you doing that?’’ He would put these questions to them and in response they would throw him out, yelling “Bhägo, bhägo!”* And he would say, “All right, I am going, I am getting out of here.”12

*“Bhägo, bhägo!”: this is Hindi for, “Get out, get out!”

14

Rāma-Navamī

The Bābājī in the Jungle These sädhus did not like to hear that the process for this age was the chanting of the holy name, rather than impersonal meditation.

Gour Gopälänanda däsa would leave one äçrama, go to another one and another and wherever he went the same incident would take place. He would be thrown out for his personalist ideas (Gauòéya Vaiñëava understanding).13 Gour Gopälänanda’s understanding was that all the yogés, sädhus, and everyone else living in that Himalayan region who were acting as renunciates, should chant the holy name – hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare – as this was the prescribed process of God-realisation for this age. However, they were not interested, and they were certainly not interested in hearing it from Gour Gopälänanda däsa, whom they considered their junior [a new man to their äçramas and region]. He was asked to leave many different impersonalists äçramas. One day

15

Vrindavan 1975

he came upon a bäbäjé living in a very small cottage in the nearby jungle. The bäbäjé had built this cottage by himself in the forest in order to distance himself from the rest of the inhabitants in the area and to carry on quietly with his bhajana, chanting the Hare Kåñëa mahä-mantra. Gour Gopälänanda also chanted Hare Kåñëa and therefore the bäbäjé allowed Gour Gopälänanda däsa to join him.14 Çré Çrémad Gour Govinda Swami: So I stayed in a solitary place in that Himalayan jungle in a very humble cottage. There was one very old sädhu, a bäbäjé, who lived there. I stayed with him and just went out and begged for food. There were so many sädhus, and every day, in the morning at nine o’clock, they would come out of their caves or little cottages to get food. Many rich men had made arrangements to feed these sädhus.

They would supply them with a few pieces of bread and some sabjé or däl each day. As I was doing the same thing, there was no difficulty in obtaining food.15

16

Rāma-Navamī

Food Offered by Materialistic Persons The yogés and sädhus in Haridvära and Håñikeça are fed daily by the rich people; this is called bhaëòärä.* The yogés and sädhus form queues and line up with their plates to receive food. These rich people feel that they will accrue many pious benefits by feeding the sädhus. It is a pious act to feed anyone, however more sukåti is accrued when feeding sädhus – real sädhus!

Gour Gopälänanda would also queue up for this bhaëòärä.

There were many places where they could receive this bhaëòärä. One sädhu, a so-called sädhu, had four or five plates and received bhaëòärä in four or five different places. If he would have only received bhaëòärä from one queue, he would have spent the rest of the day very hungry; one plate of food was not enough for him.16 Çré Çrémad Gour Govinda Swami: These so-called yogés and sädhus were there only for this reason: to fill their bellies. So one day in Håñikeça, after collecting bhaëòärä, which I

*Bhaëòärä: a meal fed to a holy man or renunciates.

17

Vrindavan 1975

would keep and honour at midday, I went back to my bhajana-kutéra but I was not able to do my bhajana properly. My mind was going hither and thither, and my chanting was disturbed. Then I remembered this verse from the Çré Caitanya-caritämåta: viñayéra anna khäile malina haya mana malina mana haile nahe kåñëera smaraëa “When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kåñëa properly.” (Çré Caitanya-caritämåta, Antya-lélä 6.278)17

Understanding that this disturbance was due to his acceptance of the bhaëòärä from materialistic persons, he slapped himself in the face many times and from that day made a vow that he would not make this mistake again.

Gour Gopälänanda had gone to this region to find a bona fide guru; however, he had not found one to whom he was willing to surrender his life. Although he had made so many enquiries, it 18

Rāma-Navamī was after all, to no avail. He did not know what he could do. He had always prayed to Kåñëa throughout his entire life and the land of Kåñëa is Çré Våndävana Dhäma. Therefore, the thought came to him: There, in that divine place, Kåñëa will extend His mercy to me! He turned his sights towards Våndävana.18

Gour Gopālānanda Sets Out for Vrindavan Çré Çrémad Gour Govinda Swami: At last, I thought to go to Våndävana - Lord Kåñëa would help me find a bona fide spiritual master there. In this mood I left the HaridväraHåñikeça region and headed for the holy land of Çré Våndävana Dhäma. My last hope was Våndävana. Våndävana is the very dear place of Lord Kåñëa. I had the strong faith that Kåñëa would shower His blessing on me in Våndävana, and there I would be able to find my spiritual master.19

Gour Gopälänanda däsa left for Våndävana after spending those few unsatisfying months in the Himalayan region. In his travels he 19

Vrindavan 1975

had visited other places like Ayodhyä, Delhi and Väräëasi. He travelled sometimes by train and sometimes on foot, walking while chanting Hare Kåñëa. At the train stations he would wait for the ticket collectors to walk by and ask, “I am a wandering sädhu, could you please give me some money to purchase a ticket? I want to go to this place.” The ticket collectors would look at him and allow him to go on without a ticket.

Gour Gopälänanda had some discussions during his visit to Väräëasi, but they were not satisfying. In Ayodhyä, where they sing the glories of Lord Räma from the most famous Rämäyaëa of Tulasé däsa, very few people knew the Çrémad-Bhägavatam and no one knew the Çré Caitanya-caritämåta. He did not feel content there either. He had met so many sädhus and sannyäsés, visited so many temples and äçramas, but his heart’s desire remained unfulfilled. In his own words, “I was not really satisfied until I reached Våndävana.”20

20

• Chapter Three •

Vrindavan 1974

Ś

ré Çrémad Gour Govinda Swami: In Våndävana I was moving around.

I spent one day in one maöha just observing what was going on, who was there, and if there were any sädhu-Vaiñëavas. In this way I was spending one day in one maöha and another day in another maöha. There are so many maöhas, mandiras in Våndävana, so many.21

In his search, Gour Gopälänanda däsa had three requisites: Çrémad-Bhägavatam must be read and discussed, Kåñëa the Supreme personality of Godhead must be discussed and glorified, and Çré Caitanya Mahäprabhu must be discussed and glorified. All three had to be there or he would move on. As yet, he had not come across these three in any äçrama or temple.

21

Vrindavan 1975

International Society

for Krishna Consciousness Gour Gopälänanda entered Våndävana in the last part of 1974. After visiting many different äçramas, spending a day here, a night there and observing what went on in the different äçramas, while he was travelling through the Rämaë Reti area he noticed a large sign which read: International Society for Krishna Consciousness Founder Äcärya His Divine Grace A.C.Bhaktivedanta Swami Çréla Prabhupäda.

When he saw this he thought: What is this?

International Society! While still standing outside the compound he noticed that the temple was not yet built; only the foundation was laid. There were several thatched cottages, temporary dwellings, where some devotees were living, and there was one house, where Çréla Prabhupäda lived.

After successfully preaching and establishing many temples in the western countries, His Divine Grace Çréla Prabhupäda had brought some of his western disciples back to India to help with opening temples there. It was at the construction 22

Vrindavan 1974 site of one of these temples, the Çré Çré Kåñëa Balaräma Temple, that Gour Gopälänanda first met Çréla Prabhupäda’s disciples. The disciples wore saffron cloth, had shaven heads and çikhäs, wore kaëöhé-mälä around their necks and they chanted on japa-mälä. These symbols of Vaiñëavism were only too well known to Gour Gopälänanda, as he had grown up in these similar circumstances, and therefore he thought, he would go and see what it is.

When he entered the compound one western devotee greeted him and gave him a ‘Back to Godhead’ magazine. When he looked through the magazine, he could not believe his good fortune: There it was! He finally found what he had so long been searching for: articles on ÇrémadBhägavatam, Kåñëa and Çré Caitanya Mahäprabhu.

Gour Gopälänanda felt as though his prayers had been answered; Kåñëa had led him to the right place.22

The World Wide Chanting of the Holy Name When Gour Gopälänanda däsa read how the founder Äcärya, Çréla Prabhupäda, had 23

Vrindavan 1975

spread the chanting of Hare Kåñëa all over the world, he remembered a verse from Caitanya Bhägavata predicting the worldwide spread of this chanting: påthivéte äche yata nagarädi-gräma sarvatra pracära haibe mora näma (Caitanya Bhägavata, Antya-khaëòa 4.126)

Çré Çrémad Gour Govinda Mahäräja later reminisced, I thought, ‘Yes! This Swami has fulfilled the prediction of Caitanya Mahäprabhu. I must meet him.’ At last Gour Gopälänanda däsa was to meet his eternal spiritual master whose association he had been awaiting for such a long time.23

This is Kṛṣṇa’s Arrangement Çré Çrémad Gour Govinda Swami: I was searching for this, and here it is. So I thought, let me enter and see what is going on. There were so many western devotees with shaved heads, who were chanting Hare Kåñëa. They were wearing saffron robes, and I thought that they looked very nice.

One of the devotees gave me a copy of this ‘Back to Godhead’ magazine and I looked at 24

Vrindavan 1974 it because I was searching for three things: Bhägavata [Çrémad-Bhägavatam], Kåñëa and Mahäprabhu. Where is it? I said, Oh! Oh, yes it is! I found it, here it is. I have found it in Våndävana! I thought, after travelling through all parts of India, in Våndävana, the dear land of Kåñëa, Kåñëa may fulfill my desire. Therefore my last resort was coming to Våndävana and Kåñëa fulfilled my desire.

Oh here it is! Yes! Bhägavata, Kåñëa and Mahäprabhu. Oh! What I am searching for is here! I have found it! I’ve found it! Then I enquired… 24

“Where is the Founder-Äcärya, is he here?”

Fortunately he was there. He asked, “Can I meet him?”

He was told, “First you have to meet his secretary.”

His secretary at that time was Brahmänanda Swami. Brahmänanda would sit in the front room of the only house on the property, and Çréla Prabhupäda was in the next room. So first he had to meet the secretary and then, with the secretary’s permission, he would be allowed to meet Çréla Prabhupäda; otherwise he would not be able to meet him.25

25

Vrindavan 1975

When Gour Gopälänanda finally entered Çréla Prabhupäda’s room he immediately offered his dandavat pranams to him. Çréla Prabhupäda asked him, “What is your name?

Where are you from? Do you have a family?”

When Gour Gopälänanda told him that he was a wandering sädhu Çréla Prabhupäda looked at him intriguingly and asked, “Have you taken sannyäsa?”

He said, “No.” Then Çréla Prabhupäda immediately said, “I will give you sannyäsa.”

Gour Gopälänanda became very excited and thought; He knows my heart. I am searching for a sädhu, a Vaiñëava sannyäsé, of whom I will take shelter and who will give me sannyäsa, and he said without me even asking, “I will give you sannyäsa!’’ Gour Gopälänanda realised: This is the Paramätmä* manifest before me. What I have been looking for all

*çikñä-guruke ta’ jäni kåñëera svarüpa antaryämé, bhakta-çreñöha,—ei dui rüpa “One should know the instructing spiritual master to be the Personality of Kåñëa. Lord Kåñëa manifests Himself as the Supersoul and as the greatest devotee of the Lord.” (Caitanyacaritämåta, Adi-lélä 1.47)

26

Vrindavan 1974 this time: Here it is! Yes, I have found it now.

This is Kåñëa’s arrangement.26

The Transcendental System Both Çréla Prabhupäda and Gour Govinda Swami were born in Vaiñëava families and by the Lord’s arrangement they met in Çré Våndävan Dhäma. Çréla Prabhupäda describes in the Bhagavad-gétä: Birth in a family of yogés or transcendentalists — those with great wisdom — is praised herein because the child born in such a family receives a spiritual impetus from the very beginning of his life. It is especially the case in the äcärya or gosvämé families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such äcärya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families.

Fortunately, both our spiritual master, Oà

27

Vrindavan 1975

Viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, and our humble self had the opportunity to take birth in such families, by the grace of the Lord, and both of us were trained in the devotional service of the Lord from the very beginning of our lives. Later on we met by the order of the transcendental system. [Bhagavad-gétä 6.43 excerpt of purport by Çréla Prabhupäda]

We may conclude that by the same transcendental system Çréla Prabhupäda and Çré Çrémad Gour Govinda Swami met.27 Çré Çrémad Gour Govinda Swami: How can we find our guru? What is inside you, he’ll speak. You see. At first sight I was so greatly attracted to Çréla Prabhupäda and he was able to know my heart. Then and there I surrendered! The date was Sunday 15th September 1974 at midday!28

Gour Gopälänanda had left home with the intention that he must take sannyäsa from a bona fide person - sad-guru, to whom he would surrender and who would give him sannyäsa. That was what he was searching for and now he had found it.29

28

Vrindavan 1974 Çré Çrémad Gour Govinda Swami: You see that is always there. Prabhupäda said, ‘All right, stay here.’ I said, ‘I surrender, I want shelter. Please give me shelter.’ And Prabhupäda said, ‘All right, you may stay here.’30

Guëärëava prabhu was residing on the ISKCON property assisting Çréla Prabhupäda in the building of the Çré Çré Kåñëa Balaräma Temple.

There were a few huts built for the devotees to live in, Çréla Prabhupäda’s house was built and the slab for the temple was there. He recalls: Guëärëava däsa: When they [Çréla Prabhupäda and Gour Govinda Mahäräja] met it was as though they already knew each other, but that was not possible, as they had never really met prior to their first meeting in Våndävan on the ISKCON land. After they met, we basically lost Çréla Prabhupäda’s association, as it seemed that he wanted to just associate with Gour Govinda Swami and of course visa versa. He [Gour Govinda Swami] saw Çréla Prabhupäda as the real thing, immediately.31

29

Vrindavan 1975

Nowhere to Stay

At that time the temple president was Guru däsa, who did not allow Gour Gopälänanda däsa to sleep in the compound. Gour Gopälänanda tried to explain that Çréla Prabhupäda had said it was alright, but he told him that he would have to stay elsewhere.

Close by was a Gauòéya-maöha temple where Gour Gopälänanda went to spend the night.

Early the next morning he awoke, took his bath and went to maìgala-arati. He would continue to take his bath early in the morning and then go to the temple. This went on for some days.32 Then one day Gour Gopälänanda däsa spoke of his predicament to Çréla Prabhupäda. Çréla Prabhupäda explained that previously thieves had entered the compound and stolen building materials and other items. This was why the management was doing this; he encouraged him not to take it personally. Çréla Prabhupäda spoke to the managers and requested that Gour Gopälänanda be allowed to sleep on the ISKCON property. After this he was allowed to stay.33

30

Vrindavan 1974 Guëärëava däsa: He [Gour Govinda Mahäräja] was first at maìgala-arati, first one there; it was like he didn’t go to sleep. Always first at maìgala-arati, chanting his rounds, with his ‘bits of cloth’: he wore just two pieces of cloth, one top cloth and one gämchä type bottom cloth, all saffron. He looked like a sädhu and I thought that he was a sädhu. I thought that he was a bäbäjé, but they wore white and he wore saffron. However, I was very respectful because Prabhupäda was treating him in a very respectful manner.34 Daivéçakti-devé däsé: One Indian devotee had joined the temple... He was very quiet and reserved, and spoke English quite well.

Though I never spoke with him, I admired his humility and determination to serve in the project... This devotee, who I later found out, was Gour Govinda Mahäräja...

Oh, So Sweet Feast Today At that time Gour Gopälänanda was performing a variety of services. He was cleaning the toilets, cleaning the pots [“and very large pots too!” he commented], cooking

31

Vrindavan 1975

capätés and also cooking for the devotees. He would also carry big buckets of water. When Gour Gopälänanda began cooking for the devotees they would say, “Oh, so sweet feast today! Who has cooked?” “This impersonalist sannyäsé has cooked,” was the answer. “Oh, so sweet today, how sweet; we have never tasted anything like this.”

Gour Gopälänanda was dressed as a sädhu and he had a completely shaved head, no çikhä, therefore the devotees thought he was a mäyävädé-sannyäsé - an impersonalist. They did not have any idea of his great Vaiñëava background. All they knew was that when he cooked they would experience a wonderfully sweet flavour. [Many years later Çré Çrémad Gour Govinda Swami Mahäräja reminisced and said, “They thought that I was an impersonalist sannyäsa…,” then he would laugh.]

After about a week, Gour Gopälänanda changed into dhoté and kürta and began to grow a çikhä. But he did not tell anyone that he was born in the Vaiñëava family of the famous Gadäi-Giri kértanéyas of Orissa. He never even mentioned his grandfather Bauribandhu Giri

32

Vrindavan 1974 or his uncles Jagannatha Giri and Gopinatha Giri, who were all Gauòéya Vaiñëavas. He said nothing; he just wanted to serve. Many thought that Çréla Prabhupäda had converted this impersonalist into a Vaiñëava and Gour Gopälänanda did not try to change their opinion. He said nothing; he had found his spiritual master and was interested only in serving him. What others thought of him was of no interest to Gour Gopälänanda.

As we know, personal criticism, according to Mahäprabhu, is to be tolerated. That was Mahäprabhu’s mood and that was also Gour Gopälänanda’s mood.

He could have said, “Don’t you know what a great Vaiñëava family I was born in?

I have been chanting Hare Kåñëa my whole life. I have been performing kértana from the age of five. I have been reading the ÇrémadBhägavatam from the age of six. I have been studying the Çré Caitanya-caritämåta from the age of twelve.” He could have said, “I have been doing all these things that you are doing now, from birth. I did not have to join a movement to learn all this, because I was born in a Vaiñëava family.” He could have said so

33

Vrindavan 1975

much more but he chose to remain silent, and, following in the mood of Mahäprabhu, he tolerated personal criticism, thus establishing himself as a true Vaiñëava.35

A Special Relationship

From an interview with Guëärëava däsa

Interviewer: You said there was a lot of association with Çréla Prabhupäda, and when Guru Mahäräja [Çré Çrémad Gour Govinda Swami Mahäräja] came, that started to diminish because Çréla Prabhupäda was just really associating with Guru Mahäräja. Çréla Prabhupäda had Guru Mahäräja under his wing and you were all left to build the temple and did not get the association with Çréla Prabhupäda because he was spending most of his time with Guru Mahäräja.

Guëärëava däsa: Yes! Interviewer: So that’s a fact.

Guëärëava däsa: Yeah!

Interviewer: And you said that you could see the definite connection, even though they had never actually physically met.

Guëärëava däsa: O Yeah!

Yeah!

34

Vrindavan 1974 Interviewer: Would you say that this was somewhat different from other new devotees coming up to Rämaë Reti.

Guëärëava däsa: O sure, no question! It was meant to be. ... your Guru Mahäräja was a vital cog in the wheel. We were all Prabhupäda’s soldiers. We were all from mleccha* families, we were from the west [previously] taking drugs†.

You know, we were really out of it people and I always see my relationship with Prabhupäda like that, I will always be a soldier and that’s what soldiers do, they work hard. But Guru Mahäräja, your Guru Mahäräja wasn’t a foot soldier, you see, he was special, he had a special connection with Prabhupäda.

Special Things Were Happening in Vrindavan Interviewer: So you all thought, you and the other devotees on the land, that Guru Mahäräja *Mleccha: uncivilised humans, outside the Vedic system of society, who are generally meat-eaters. †Author’s note: Çré Çrémad Gour Govinda Swami had not broken any of the Vaiñëava principles from his first day on this earth and never broke the Vaiñëava principles his entire life, prior to ISKCON and after joining.

35

Vrindavan 1975

was a little different?

Guëärëava däsa: He was! He was special.

Interviewer: And you felt he was a real Vaiñëava not just...

Guëärëava däsa: Well look, see it through our eyes, try to see it right, empathically, here’s us coming from the west, we were kids, really raw kids, trying to do some service in the name of being a soldier and all of a sudden you meet sädhus; I mean Guru Mahäräja [Gour Govinda Mahäräja] was born in that unique place in the unique family, Çrémad-Bhägavatam, Jagannätha, deities, you know, so we have to respect that you can’t touch that.

Interviewer: But you didn’t know about that [then].

Guëärëava däsa: We didn’t know it but at the same time we saw how Prabhupäda was behaving...

Interviewer: With him.

Guëärëava däsa: Yeah! So that was the measuring stick.

Interviewer: Right the guru is acting like that, so we should also.

36

Vrindavan 1974 Guëärëava däsa: Prabhupäda was treating him differently to how he was treating us.

Interviewer: Even though Çréla Prabhupäda continued to accommodate and treat you all very nicely?

Guëärëava däsa: O yeah! But that is for them to know, this was Vaiñëava etiquette, we didn’t enter into that. We respectfully observed from a distance, but definitely special things were happening in Våndävana and your Guru Mahäräja was one of them.36

The Hindi Translations Begin Çré Çrémad Gour Govinda Swami: Prior to that I was telling that day*, in Våndävana he first told me to translate his books in Hindi. I was first translating in Hindi and also teaching his disciples Hindi in Våndävana. I taught one brahmacäré, Harikesh and other devotees at that time. I was taking a Hindi class. In Mäyäpura also I was taking a Hindi class. Prabhupäda told me to do that. Then he ordered me to translate books into Oriya.

*Author’s note: The first meeting between Çréla A.C. Bhaktivedanta Swami Prabhupäda and Çré Çrémad Gour Govinda Swami Mahäräja.

37

Vrindavan 1975

“Stay here, do this project, translate my books, publish and preach.”37

Gour Gopälänanda and Çréla Prabhupäda generally spoke to one another in Hindi, and Çréla Prabhupäda asked Gour Gopälänanda if he could translate his books into Hindi.

Although Gour Gopälänanda replied that his mother tongue was Oriya, Çréla Prabhupäda said, “You speak Hindi very nicely.” He then requested his secretary to give Gour Gopälänanda a Back to Godhead magazine and asked him to translate a part of one article into Hindi. This Gour Gopälänanda did; it took approximately half an hour, after which he showed it to Çréla Parabhupada, who asked him to read it out aloud. When Çréla Prabhupäda heard him read the translation he became very pleased. He was very impressed with his translation and said to Gour Gopälänanda, “You can translate my books into Hindi!”38.

At that stage the Hindi translation of Çréla Prabhupäda’s books had not begun.

Gour Gopälänanda däsa was the first person to begin this task, and he began that very day! Çréla Prabhupäda said, “I will give you 38

Vrindavan 1974 everything that you need: a room, pen and paper, desk and lamp, whatever you need.

Now you translate my books into Hindi.�39

39

• Chapter Four •

You Will Take Me to Orissa

W

hen Gour Gopälänanda had been in Våndävana for only a few weeks, Çréla Prabhupäda left for Mäyäpura. From there he wrote a letter to Gour Gopälänanda wherein he mentioned that land had been made available in Bhubaneswar, Orissa. Çréla Prabhupäda wrote: “I want a good centre developed there under your leadership. If you are willing, please come here to Mäyäpura and we will talk.”

When Gour Gopälänanda dasa read the letter he immediately went to Mäyäpura. In Mäyäpura, two weeks later, Çréla Prabhupäda gave him first initiation—hari-näma (October 1974) and named him Gour Govinda däsa. Mr and Mrs Kanungo, 41

Vrindavan 1975

who donated the land in Bhubaneswar, were present at the initiation ceremony.

After the ceremony Çréla Prabhupäda called Gour Govinda däsa to his room and told him, “Gour Govind,* you will take me to Orissa.” Gour Govinda däsa could not believe what he had just heard. He felt that this was a most important instruction from his spiritual master. After only being six to eight weeks in the mission of his spiritual master, he was given such an important task, although he did not think that he was worthy of it.

Prior to this incident, when he had first met Çréla Prabhupäda in Våndävana, Gour Govinda däsa had asked Çréla Prabhupäda two or three times, “You have founded an International Society for Krishna Consciousness, but I have not heard this name in Orissa. This is a large and famous worldwide society, but the people of Orissa do not know of it. I had never heard this name before. Why isn’t there a centre in Orissa?” Çréla Prabhupäda never answered his question, but only smiled and remained silent. Gour Govinda

*Çréla Prabhupäda would affectionately call Gour Govinda däsa, Gour Govind.

42

You Will Take Me to Orissa däsa could not understand what the mystery was behind this. Why was Prabhupäda not answering his question?

In a letter, dated 8th April 1974, to Çyämasundara Brahmacäré, who was from the Çré Puruñottama Gauòéya Maöha in Puré, Çréla Prabhupäda explained his reasons for this. … Dear Syamasundara Brahmacari, Please accept my greetings. I beg to acknowledge receipt of your letter of 3/4/74.

I have not visited Jagannatha Puri because my men are not allowed to see the deity. When you arrange that we can visit the temple with my disciples then I can come immediately… … So from there I can go to Jagannatha Puri if arrangements can be made. It is very regrettable that these European and American boys who are purely Vaisnava and who follow all principles are not allowed by the rascals to enter the temple...

I do not know what makes the management take this attitude. If you can remove this restriction you will do a great service to the Gaudiya Vaisnava community. According to the sastra, anyone who wears tilaka and sikha

43

Vrindavan 1975

and kunti over and above the Vaisnava dress or Vaisnava sannyasa must be accepted, especially while chanting Hare Krsna mantra with bead bags. Kindly convince them and induce them to allow these Vaisnavas to enter Jagannatha temple.

One friend in Orissa has offered to give us land in Bhubaneswar and I have a desire to construct a big Jagannatha temple there for our men if we are not allowed to enter Jagannatha temple in Puri. In Jagannatha temple, people come from all the Indian states. Now when Jagannatha has expanded His jurisdiction over the whole world, why the so-called servants of Jagannatha should not allow them to see the Lord of the Universe? I don’t know their philosophy...

In conclusion, I shall come to Jagannatha Puri as you have kindly insisted, but only when they allow entry to all my disciples.

Your ever well-wisher, A. C. Bhaktivedanta Swami

Because of this Çréla Prabhupäda had developed a sulky mood. “I will not go to Orissa,” he said.

That is why there was no ISKCON in Orissa, 44

You Will Take Me to Orissa although Çréla Prabhupäda really wanted to go; he knew he had to go because it was the dear land of Mahäprabhu. Therefore Çréla Prabhupäda was looking for a suitable person to take him to Orissa, to the Puré-Bhubaneswar Dhäma and he found the person he needed in his newly initiated disciple, Gour Govinda däsa.

Authors note: This chapter is adapted from Kåñëäliìgita-vigraha - “One who is Always Embraced by Kåñëa” Volume One, Chapter Sixteen Gour Gopälänanda Däsa and the International Society for Kåñëa Consciousness, The Donated Land.

45

• Chapter Five •

The First Visit Back

A

fter his initiation, Gour Govinda däsa was sent to the land in Bhubaneswar, which is glorified in the Vedas and writings of the äcäryas, with an American devotee named Bhägavata däsa. In days of old Bhubaneswar was called the City of Temples.

At that time, the donated land was jungle, a very out-of-the-way place. It was undeveloped, as was all the land around it for miles and miles, except for a small village called Nayapalli. No one liked to go to the area, as there were many snakes, scorpions, dacoits (gangsters) and ghosts.

There was one main road, the National Highway No. 5, which stretched from Calcutta 47

Vrindavan 1975

to Madras and passed by that small village of Nayapalli. The donated land was across the road from Nayapalli Village. Bhägavata däsa was not too keen to stay there; he felt that no one could stay there.40 Bhägavata däsa: Prabhupäda told me that Gour Govinda was going to Orissa to preach.

Prabhupäda asked me if I would like to go with him. So we packed up and went with Gour Govinda to Bhubaneswar. When the guru orders, you go… 41

An Out of the Way Place The donated land was far from the city centre; dacoits (gangsters) would frequent the area to hijack trucks on the nearby highway; even during the day people feared to go there. It was such an out of the way place that even the rickshaw wallas would not go there. Bhägavata said, “No one can stay here, the dacoits will come even in the daylight and kill us. We cannot stay here; let’s go back.”

But Gour Govinda däsa replied that Çréla Prabhupäda had told us to stay here. What

48

The First Visit Back was he [Bhägavata] saying? Did he want to go back and defy the order of the spiritual master?

Then Gour Govinda däsa said to him, “You may go back but I will not go. I will stay here.”

Bhägavata replied, “No! No! No! You are a brahmacäré, you have only recently joined the mission of Çréla Prabhupäda; you are a neophyte. You can’t stay here alone. I will not allow you.” 42 Çré Çrémad Gour Govinda Swami: I came here [Bhubaneswar]; first, Çréla Prabhupäda sent this Bhägavata with me. “O, what is this place? In broad daylight the dacoits will kill you here. No one can stay here bäbä!” he told me. “No, no, no one can stay here, it is a completely out of the way place. Even in the daytime no rickshaw walla comes here, no! Oh, I can’t stay!” Then he forced me, “No one can stay.”

“But Prabhupäda said that we had to come and stay here, and do this service. How can you say that no one can stay here? If no one can stay here, then why did Prabhupäda send us here? All right, you may go but I want to stay. I’ll stay here.” I was a brahmacäré at that time.

49

Vrindavan 1975

He said, “No, a brahmacäré is not allowed to stay alone. I won’t allow you to stay alone.”

He told me. He forced me. What to do? He was a senior devotee; I had only joined two months ago. What could I say?43

Gour Govinda däsa was not afraid to stay there, whether there were dacoits, cobras, or wild animals. Çréla Prabhupäda had told him to stay and he wanted to follow his spiritual master’s order.44

Hyderabad and Śrīla Prabhupāda Thus, under the advice of Bhägavata däsa, Gour Govinda däsa reluctantly left the Bhubaneswar land. Previously, when Bhägavata däsa was still in Calcutta, he had arranged for two train coaches to take the devotees after the Mäyäpura festival of 1975, from Calcutta to Hyderabad, where the next festival would be. Hence Bhägavata däsa knew that the train was coming and they could get on for free. Thus they waited for that train to Hyderabad.45

50

The First Visit Back

“…Please Give Me Sannyāsa…”

When they arrived at Hyderabad, Gour Govinda däsa explained everything to Çréla Prabhupäda. At that time Çréla Prabhupäda had been thinking of giving him sannyäsa, and if he had been a sannyäsé he would not have had to listen to Bhägavata däsa, he could have stayed on the Bhubaneswar property alone and would have been able to begin the preaching work of Çréla Prabhupäda in Orissa.

Therefore he immediately asked Çréla Prabhupäda, “Please give me sannyäsa.” Srila Prabhupada said, “All right, I will give you sannyäsa in Våndävana.”46 Çré Çrémad Gour Govinda Swami: So at the first meeting he had told me he would give me sannyäsa.

I asked, “When will you give me sannyäsa?”

He said, “Oh, are you coming to Våndävana for the opening?”

“Yes.” “So there I will give you sannyäsa.”

After I take sannyäsa, I can move alone. Then this Bhägavata cannot threaten me.47

51

Vrindavan 1975

Bhägavata däsa: We went on the train to Hyderabad. Prabhupäda saw us there and he called Gour Govinda over and said, “Why are you here?” He told Gour Govinda to come and see him the next day and explain. The next morning we went to Prabhupäda’s room and Gour Govinda explained everything.

Then all of a sudden Gour Govinda turned to Prabhupäda and said, “Prabhupäda, I want to take sannyäsa.” Prabhupäda looked at him.

There were two or three sannyäsés as well as several Governing Body Commissioners in the room, some big or so-called big devotees. At that time many of the leaders were against new Indian devotees taking sannyäsa. Prabhupäda said, “So you want to take sannyäsa. Let me tell you what it means to take sannyäsa.” Prabhupäda explained the qualifications needed to take sannyäsa: A sannyäsé can never have any sex desire.

He should never even think of a woman for one second. A sannyäsa is fearless; he’ll go anywhere to preach, no matter how dangerous it is. A sannyäsa never thinks he is alone, but always knows that Kåñëa and guru are with him. After Prabhupäda had explained all these things, he looked at Gour Govinda and said, “Now, do you understand” Gour Govinda said, “Yes.” Then Prabhupäda

52

The First Visit Back said, “All right, let’s take prasäda.” And that was it. He never said yes and he never said no.

Then I remember going into Çréla Prabhupäda’s secretary’s room where all the sannyäsés and GBC’s had gathered. They were all saying, “Did Prabhupäda say yes or no. What did Prabhupäda say? We don’t understand.”48

Total Abstinence from Sex Life Sannyäsa means total abstinence from sex life and from the association with women (even mentally); a true sannyäsa meditates on the Supreme Lord and is not interested in the phantasmagoria of this material world.

Gour Govinda däsa had led his whole life like this; he had married only because it was the wish of his family; he had seven children only because his wife wanted many children. From his earliest childhood, he meditated on the family Deities Çré Çré Rädhä-Gopäla Jéu and as he grew older he was looking for that person to whom he would surrender and who would give him sannyäsa, so that he could preach

53

Vrindavan 1975

the mission of Mahäprabhu. This time was now approaching. As a sannyäsa he would not have to depend on others and he could go anywhere to preach; he could reside on the Bhubaneswar land by himself and effectively oversee the building of the temple and carry on the preaching activities that his spiritual master wanted, despite the cobras, scorpions, dacoits and being alone in a deserted place. As described in the Vedic scriptures a sannyäsa is fearless.*49 Bhéma däsa: After the Hyderabad pandal, we were headed from Hyderabad to the opening of the Kåñëa Balaräma Mandir and a whole bogie [train carriage] was reserved for

*“...A sannyäsé should always live alone, without company, and he must be fearless...” (Çrémad-Bhägavatam 2.2.5 purport) “...That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life...”

(Bhagavad-gétä 16.1 purport) Author’s note: Brajabandhu Manik (Gour Govinda Swami) had from a very young age repeatedly said to his family members that he was their very ancient ancestor Bhikari Giri (1825 – 1908) who became a sannyäsé at the age of thirty and had spent the rest of his life in Våndävana. As a young boy he knew that he would have to take sannyäsa and preach the mission of Çré Caitanya Mahäprabhu.

54

The First Visit Back the devotees. So it was just all devotees on the train. There was one Indian sädhu sitting on his suitcase by the bathroom, who didn’t really mix with any of the other devotees… mostly they were just Western devotees, a few Indian devotees like Haridäsa …and I was really wondering whether he was part of our group or not. He was very quiet and very patiently sat on his suitcase by the bathroom the whole way to Våndävana.*

*Author’s note: The distance from Hyderbad to Mathura, by train, is approximately 1,526 kilometres and it takes approximately 24 - 26 hours to get there.

55

• Chapter six •

Sannyāsa Initiation of Gour Govinda Dāsa

T

he date was Sunday 20th April 1975, Navamé. The day was the appearance of Lord Rämacandra (Räma-navamé) and simultaneously the celebration of the opening of the Çré Çré Kåñëa-Balaräma Temple in Våndävana, India, which had been built on the order of Çréla A.C. Bhaktivedanta Swami Prabhupäda, Gour Govinda däsa’s spiritual master.

It was now one year since Gour Govinda däsa had left family life and wandered India looking for a bona fide guru, and approximately six months since he had come into contact with His Divine Grace Çréla Prabhupäda.

Våndävana is the holiest of holy places in India and the abode of Lord Çré Kåñëa. One

57

Vrindavan 1975

interesting point to mention here is that some 300 years ago, the famous Deity Çré Gopäl Jéu came all the way from Våndävana to Jagannätha Puré and was given to Gopal Giri, who was an ancestor of Gour Govinda däsa who had the intense desire to worship Gopäl.

In this holiest of holy places Gour Govinda däsa would now be given the title of sannyäsa and His Divine Grace Çréla Prabhupäda would change his name to Gour Govinda Swami.50 And thus, in the year of 1975, the great aspiration of Gour Govinda däsa’s life would be realised: to take sannyäsa and preach the mission of Mahäprabhu under the order of a bona fide sad-guru, his spiritual master His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda.51

16 April 1975 The opening of the temple has been described in the Çréla Prabhupäda-lélämåta as follows: When Çréla Prabhupäda finally arrived to conduct the Kåñëa-Balaräma Mandira opening, he was pleasantly surprised to see

58

Sannyāsa Initiation the three tall domes rising over the temple.

The domes had been entirely constructed during the eight months since his last visit.

The four-storey international guesthouse had also been completely built during his absence. Surabhi had supervised workers in day and night shifts to get everything done on time.

The tall central dome and two side domes, one over each altar, were magnificent. Their graceful form led the mind to higher thoughts and suggested an existence beyond the material world. The strength and the beauty of the domes reminded one that beneath resided the Deity of the Supreme Lord. A temple was to enlighten people, to remove their nescience, and the domes eloquently spoke of this purpose. They could be seen for miles, rising boldly above the landscape of Våndävana, proclaiming the worship of Kåñëa and Balaräma.52

20 April 1975 Çréla Prabhupäda installed the deities for the grand opening of the Kåñëa-Balaräma Mandira. Almost a thousand disciples were present, and the governor of Uttar Pradesh

59

Vrindavan 1975

was the guest of honour. After years of hard endeavour, the grand opening was a climactic triumph for Çréla Prabhupäda and his movement. While still standing at the altar after having offered the first ärati to Kåñëa-Balaräma, Prabhupäda addressed the crowd, explaining that this was an international temple, where people from all over the world could come to worship and take shelter of Gaura-Nitäi, Kåñëa-Balaräma and Rädhä-Kåñëa.53

Sannyāsa Bhägavata däsa: In Våndävana, on the last day of the festival there was a fire yajïa. Only one person was supposed to take sannyäsa; that was Tripuräri däsa, but there were two daëòas and two sets of sannyäsa cloth.

No one knew who the other person was.

Then Prabhupäda said, “Can the sannyäsa candidates come up and get their cloth.” At that time Gour Govinda came out and took his cloth. Then Prabhupäda handed him the daëòa, looked at him with a big smile and said, “You have understood!”54 Jayantakrid däsa: I was there, and I remember seeing an Indian man (Çré Çrémad

60

Sannyāsa Initiation Gour Govinda Swami) taking sannyäsa after Tripuräri Swami.

There were two sets of cloth and two daëòas, but only Tripuräri prabhu was sitting at the ceremony. Then Çréla Prabhupäda asked the candidates for sannyäsa to approach. He first gave the daëòa and sannyäsa cloth to Tripuräri prabhu. Some devotees were looking around to find out who was the second candidate. Then Gour Govinda prabhu came up and received his.

Then he started to glorify Çréla Prabhupäda.

He kind of took over the program; He spoke for a long time, maybe like twenty minutes. Çréla Prabhupäda was leaning back in his vyäsäsana, with his eyes closed. When Gour Govinda Swami stopped speaking, Prabhupäda opened his eyes and moved forward on his seat, and he said, with tears in his eyes: “This is how one glorifies the spiritual master.”*

*Author’s note: Bhägavata däsa who is now Bhägavata Mahäräja, Jayantakrid däsa who is now Çuddhädvaiti Swami and Åddha däsa [who will be mentioned later on in the book] all recall the event of Çré Çrémad Gour Govinda Swami taking sannyäsa from Çréla Prabhupäda in Våndävana at the festival of 1975, April. The author has extensive interviews with Jayantakrid däsa, Åddha däsa and Çré Çrémad Gour Govinda Swami. Also there is an extensive glorification of Çré Çrémad Gour Govinda Swami by Bhägavata däsa in 1996 in Bhubaneswar after the passing of Çré Çrémad Gour Govinda Swami in that year, which concurs with this point.

61

Vrindavan 1975

Bhéma däsa: Then during the festival, although there was a moratorium on sannyäsa, the devotees had gone to Çréla Prabhupäda and asked if Tripuräri could take sannyäsa and Prabhupäda said yes. They asked, when? And he said, he could take it then. So along with Tripuräri, one other devotee took sannyäsa and his name was Gour Govinda. When he came there, I saw that this is the same devotee who was sitting [on his suitcase] very quietly by the bathroom coming from Hyderabad to Våndävana.

Tridaṇḍī Sannyāsa In the Manu-saàhitä it is written: väg-daëòo ‘tha mano-daëòaù käya-daëòas tathaiva ca yasyaite nihitä-buddhau trédaëòéti sa ucyate “One who accepts the rod of chastisement for the speech, mind, and actions, and who keeps his senses in check with the rod of chastisement is known as a tridaëòé, or one who has accepted the threefold rod of chastisement and renunciation.”55

62

Sannyāsa Initiation Commentary on the above verse: damanaà daëòaà yasya väì-manaù-käyänäà daëòäù niñiddhäbhidhänäù sat-saìkalpa-pratiñiddha-vyäpära-tyägena buddhäv-avasthitäù sa tridaëòéty-ucyate na tu daëòa-traya-dhäraëamätreëa “The word daëòa means ‘punishment’.

One who ‘punishes’ the speech, mind, and actions means, one who gives up attachment for material sense enjoyment and who accepts what is favourable for the truth, and rejects what is unfavourable for perfection.

Such a person is called a tridaëòé. It is not that anyone who carries around three sticks can be called a tridaëòé.”56

Also in the Manu-saàhitä it is said: tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù käma-krodhau tu saàyamya tataù siddhià niyacchati “One who disciplines his mind, speech, and body and controls his lust and anger

63

Vrindavan 1975

towards other living beings and thus gives up these bad qualities is a tridaëòé and attains liberation.”57

In the Skanda Puräëa it is described: çékhé yajïopavété syät tridaëòé sa-kamanòuluù sa pavitraç ca käñäyé gäyatréï ca japet sadä “A tridaëòé sannyäsé keeps his çikhä as well as his sacred thread after renunciation.

He also carries a kamaëòalu. He wears saffron cloth, and remaining fixed in purity, he chants the gäyatré mantra and the japa of the holy name.”58

In the Padma Puräëa it is said: ekaväsä dvidväsätha çikhé yajïopavétavän kamaëòalu-karo vidväàs-tridaëòo yäti tat-param “Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing to wear the sacred thread, with a waterpot in his hand, a learned sannyäsé, who is the best of men, attains the Supreme Lord.”59

64

Sannyāsa Initiation

He Was Very Natural During the opening of the Çré Çré KåñëaBalaräma Temple and the installation of the Deities Çré Çré Gaura-Nitäi, Çré Çré Kåñëa-Balaräma and Çré Çré Rädhä-Çyämasundara, Çréla Prabhupäda had also initiated many devotees from all around the world. One devotee who vividly remembers the initiations and the sannyäsa initiation of Çré Çrémad Gour Govinda Swami was Åddha däsa from England: Åddha däsa: The first time I came across Gour Govinda Swami was when I was in Våndävana in 1975 at the opening of the Kåñëa-Balaräma Mandira. I was on my way to South Africa. There were initiations taking place in the courtyard of the KåñëaBalaräma Temple and during that time Çréla Prabhupäda was giving initiation to many people from all over the world. Most of the devotees who came up and took vows from Çréla Prabhupäda were just accepting their beads and repeating their vows in front of Çréla Prabhupäda, and then Gour Govinda däsa was introduced as being someone from Orissa who was a brahmacäré who was taking sannyäsa.

65

Vrindavan 1975

Then the most astounding thing took place; actually it was set up, a little bit, by the new devotees that were taking initiation from Çréla Prabhupäda. Çréla Prabhupäda had to explain the meaning of initiation. But then when Gour Govinda Mahäräja came up, well, he took over the whole show because he gave a spontaneous speech to Çréla Prabhupäda on the glories of the guru. Çréla Prabhupäda went into a sort of trance when he heard this.

His offering was quite lengthy and it was all in Sanskrit and Çréla Prabhupäda was very taken back and was practically crying, and Çréla Prabhupäda glorified Gour Govinda Mahäräja very much. He said this is how to glorify the spiritual master. He was very much taken by the offering of Gour Govinda Mahäräja.

I never forgot it; it is something you do not forget. Çréla Prabhupäda was really taken back. Gour Govinda Mahäräja seemed a very natural sannyäsé.

There were many taking initiation at that time, there was one French devotee and Çréla Prabhupäda asked him what are the four regulative principles. The boy said, “No meat, fish or eggs; no gambling, no intoxication and no sex.” Then Çréla Prabhupäda said, “No! I didn’t say no sex, I said no illicit sex.”

66

Sannyāsa Initiation Then Çréla Prabhupäda explained that you can have sex as a gåhastha but not illicit sex, and that was all around the same time.

Many of the devotees were coming up to Çréla Prabhupada to get their beads and they were nervous. However when Gour Govinda Mahäräja came up to take sannyäsa, he was very natural.60

He is a Real Sannyāsī When Çré Çrémad Gour Govinda Swami took sannyäsa, Çréla Prabhupäda quoted this verse:

çré-bhagavän uväca anäçritaù karma-phalaà käryaà karma karoti yaù sa sannyäsé ca yogé ca na niragnir na cäkriyaù “The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated, is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.” (Bhagavad-gétä 6.13)

67

Vrindavan 1975

Then Çréla Prabhupäda said, “He is a real sannyäsé,” and then gave him the sannyäsa-mantra and daëòa.61

The Four Types of Sannyāsa In a lecture on Çrémad-Bhägavatam, Çré Çrémad Gour Govinda Swami said the following about the sannyäsa-äçrama: “...There are four types of sannyäsé: kuöécakaù, bahvodaù, haàsa and niñkriya.

The kuöécakaù-sannyäsé lives with the family without attachment. He leaves his family but stays close by. He may build a cottage and live there. He receives some maintenance from his family but he has no attachment.

The bahvodaù-sannyäsé gives up all material activities and engages fully in transcendental activities.

The haàsa-sannyäsé is jïäna-prada, fully engaged in transcendental knowledge.

The niñkriya-sannyäsé is one who stops all kinds of activities. The niñkriya-sannyäsé is a paramahaàsa...”62

68

Sannyāsa Initiation

The Two Categories of Sannyāsa There are two categories of sannyäsa; dhéra and narottama sannyäsa. This is discussed in the First Canto of Çrémad-Bhägavatam: gata-svärtham imaà dehaà virakto mukta-bandhanaù avijïäta-gatir jahyät sa vai dhéra udähåtaù “He is called dhéra, undisturbed, who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.” (Çrémad-Bhägavatam 1.13.26)

Without deciding where he is going he just leaves home. His family members do not know when or where he quits his body. He is known as a dhéra-sannyäsé. Another name of dhérasannyäsa is vibhätsa-sannyäsa. Such a person, who feels that the family burden is very great and does not feel capable of earning money and maintaining a family, leaves home for this reason. He comes under this category, known as dhéra-sannyäsa or vibhätsa-sannyäsa. They 69

Vrindavan 1975

are free of aspirations for name, fame and adoration therefore no one can bind them.

He has developed complete detachment from the material body and the objects of sense enjoyment, which are çabda, sparça, rüpa, rasa and gandha— sound, touch, form, taste and smell. He just goes out without deciding where he will go next.

Then he accepts a bona fide guru, accepts tattva-jïäna from that tattva-vit guru, and finally he quits his body when he finds it useless. No one knows where he goes and where he quits his body. That is dhérasannyäsa.63

Narottama-Sannyāsa yaù svakät parato veha jäta-nirveda ätmavän hådi kåtvä harià gehät pravrajet sa narottamaù “He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of

70

Sannyāsa Initiation Godhead residing within his heart.” (ÇrémadBhägavatam 1.13.27)

He develops detachment completely, carrying Lord Hari in his heart. He quits his home with the purpose of doing haribhajana, as opposed to the dhéra sannyäsé who has no such purpose. Another name for narottama-sannyäsa is also vidyät-sannyäsa.

He understands that family life is a great impediment to bhajana, that it is compared to a deep dark well; therefore the narottamasannyäsé leaves his äçrama with the purpose of doing hari-bhajana.

These two types of sannyäsé; dhéra and narottama, quit home, but the first type, dhérasannyäsé does not set out having decided on a destination. He just wanders. Whereas the narottama-sannyäsé purposefully decides that he is leaving home only to do hari-bhajana.64

Kṛṣṇa-Balarāma Temple Whilst in Våndävana on the day of the opening of the Kåñëa-Balaräma Temple, Çréla Prabhupäda spoke to Gour Govinda Swami 71

Vrindavan 1975

about the Bhubaneswar land. He said, “Is the land the same as the land in Våndävana, Ramaëa-reté — is it the same as Våndävana?” and Gour Govinda Swami replied, “Yes!” Therefore Çréla Prabhupäda said, “Then call the temple that you are to build in Bhubaneswar: Kåñëa-Balaräma Temple.”65

Don’t Refuse Them He also said to Gour Govinda Swami, “If anyone comes to you for help, do not refuse them!” Many years later, Çré Çrémad Gour Govinda Mahäräja said in this regard, “I cannot refuse, however I can only give spiritual help; I cannot give material help.”66

He’s a New Man Bhägavata däsa: After Gour Govinda Swami took sannyäsa, many sannyäsés and Governing Body Commissioners started complaining, “How has he taken sannyäsa?

He’s a new man!” Then Prabhupäda told them, “He is a devotee from his birth, you are new men!”67 72

Sannyāsa Initiation

Śrīla Prabhupāda's Last Founded Project After Gour Govinda Swami had taken sannyäsa he went to the temple at Hyderabad and then from there he went on to Bhubaneswar - alone, with no money, no men and no books - to start one of the largest projects, at that time, in India, for ISKCON and Çréla Prabhupäda.

In early 1977 Çréla Prabhupäda came to Bhubaneswar. There was only a small hut in this deserted area. Although arrangements had been made for Çréla Prabhupäda to stay comfortably in the state government guesthouse, Çréla Prabhupäda at once rejected this proposal. He said, “I will stay only where my disciple Gour Govinda has built a mud hut for me.”

When many of Çréla Prabhupäda’s senior disciples wanted to abandon the Bhubaneswar project and go directly to Jagannätha Puré to start a very large project there, Çréla Prabhupäda prophesied that some day this temple in Bhubaneswar would be as famous as the Jagannätha Temple and would be the centre of the city. Prabhupäda stayed in Bhubaneswar

73

Vrindavan 1975

for seventeen days, during which time he laid the foundation stone of the temple-to-be on the auspicious occasion of Lord Nityananda’s appearance day.

This project, the Çré Çré Kåñëa-Balaräma Temple in Orissa, would turn out to be the last project founded by Çréla Prabhupäda. He said it would become the centre of the city and one of the best Vaiñëava centres in our society.

In 1991, after sixteen years of determined and dedicated endeavours, and many setbacks, Çré Çrémad Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master with the opening of the magnificent Çré Çré KåñëaBalaräma Mandir, where Lord Jagannätha came as Çréla Prabhupäda prophesied. This temple is now the centre of the city and attracts thousands of people to Krishna consciousness. Çré Çrémad Gour Govinda Swami also introduced the grand Ratha-yäträ festival in Bhubaneswar which is held every year at the same date as it is held in Jagannätha-Puré Dhäma.

This festival has now become the second largest Ratha-yäträ in Odisha.

74

Appendix I

Sannyāsa Initiation San Francisco Excerpts from a lecture by

Çréla A.C. Bhaktivedanta Swami Prabhupäda USA, July 21, 1975.

The Four Rods of the Sannyāsa Order Çréla Prabhupäda: So the mantra means etäm, “by accepting this daëòa or sannyäsa order,” sa ästhäya, “taking shelter of it,” parätma-niñöhäm...* * etäà sa ästhäya parätma-niñöhäm

adhyäsitäà pürvatamair mahadbhiù ahaà tariñyämi duranta-päraà tamo mukundäìghri-niñevayaiva “[As a brähmaëa from Avanté-deça said:] ‘I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kåñëa.

This was approved by the previous äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.’” (ÇrémadBhägavatam 11.23.57, quoted Çré Caitanya-caritämåta, Madhya-lélä 3.6) [Footnote continued at page 76]

75

Vrindavan 1975

This accepting of this daëòa means full faith in the Supreme. There are four rods within this bundle. One rod is representing himself, and the other three rods means his body, mind, and word. So the person who is accepting sannyäsa order, he is dedicating from this moment his personality, his body, his mind and

In connection with this verse, which is a quotation from ÇrémadBhägavatam (11.23.57), Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyäsa is a regulative principle. If one accepts the sannyäsa order, his main business is to devote his life completely to the service of Mukunda, Kåñëa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyäsé. It is not simply a matter of changing dress. In Bhagavad-gétä (6.1) it is also stated, anäçritaù karma-phalaà käryaà karma karoti yaù / sa sannyäsé ca yogé ca: one who works devotedly for the satisfaction of Kåñëa is a sannyäsé. The dress is not sannyäsa, but the attitude of service to Kåñëa is. (Excerpt from purport Çré Caitanyacaritämåta, Madhya-lélä 3.6) parätma-niñöhä-mätra veña-dhäraëa mukunda-seväya haya saàsära-täraëa “The real purpose of accepting sannyäsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence.” (Çré Caitanya-caritämåta, Madhyalélä 3.8)

76

Appendix I his words. Why? Now, parätma-niñöhäm, simply for service of the Supreme. So am I accepting something new? No. Upäsitäà pürvatamair mahadbhiù. All the great personalities in our guru paramparä system, all the four äcärya system, they have done it.

Rämänujäcärya, Viñëu Svämé, Madhväcärya, Nimbärka – there are four Vaiñëava sampradäyas. So they were all sannyäsés. Now, directly, our sampradäya is Madhva-Gauòéya-sampradäya. Gauòéya-sampradäya means the Vaiñëavas of the Bengal. So Caitanya Mahäprabhu is accepted as the supreme guru of this sampradäya. So His guru was Éçvara Puré, and his guru was Mädhavendra Puré. And this Mädhavendra Puré belonged to the Madhva-sampradäya; therefore our sampradäya, this disciplic succession, is called Madhva-Gauòéya-sampradäya...

77

Appendix II

Sannyāsa Initiation Bombay Excerpts from a lecture by

Çréla A.C. Bhaktivedanta Swami Prabhupäda India, November 18, 1975.

Real Sannyāsa Means No More Material Desires Çréla Prabhupäda: Sannyäsa means that finishing all material desires. The sannyäsa means, real sannyäsa, means no more material desires. It is the beginning of spiritual life. Etäà sa ästhäya parätma-niñöhä.* * etäà sa ästhäya parätma-niñöhäm adhyäsitäà pürvatamair maharñibhiù ahaà tariñyämi duranta-päraà tamo mukundäìghri-niñevayaiva “I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.” (Çrémad-Bhägavatam 11.23.57)

79

Vrindavan 1975

Parätmä, Bhagavän... To completely devote one’s life for service of the Lord... So sannyäsa means everything sacrificed for Kåñëa’s sake. Anäçrita-karmaphalaà käryaà karma karoti yaù, sa sannyäsé [Bg. 6.1]. Anyone who is working without any aspiration for resultant action.... Our sannyäsés, they work very hard, preach, they collect money—but not a single farthing for himself... Kåñëa wants sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. A sannyäsé should go door to door. Mahad-vicalanaà nåëäà grhiëäà déna-cetasäm.*

A Sannyāsī Goes from Door to Door A sannyäsé is called mahätmä. Why he is mahätmä?

Because his ätmä is now broader. Gåhiëäà dénacetasäm. Mahad-vicalanam. Mahätmä travels or wanders country to country, door to door—mahadvicalanaà nåëäà gåhiëäm—especially for the householders, déna-cetasäm, whose consciousness or

*mahad-vicalanaà nèëäà

gåhiëäà déna-cetasäm niùçreyasäya bhagavan kalpate nänyathä kvacit

“O my lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted gåhasthas [householders]. Otherwise they have no interest in going from one place to another.” (Çrémad-Bhägavatam 10.8.4)

80

Appendix II mind is very crippled. They are déna-cetasäm. All these materialistic persons, they are simply interested how to enjoy the senses; therefore they are called dénacetasäm, cripple minded. They have no other idea. So to enlighten them it is the duty of the sannyäsé to go from door to door, country to country, just to teach them about the aim of life. That is still going on in India. Still, if a sannyäsé goes in a village, people will come to invite him, try to hear from him.

By the Power of Viṣṇu They Become Empowered So you are taking this pledge for serving in front of Kåñëa, Vaiñëava, guru, and fire. So you shall be very much cautious not to forget your duty. You have got good opportunity... So, but everyone can be delivered.

Kiräta-hüëändhra-pulinda-pulkaçä, äbhéra-çumbhä yavanäù khasädayaù ye ‘nye ca papa [SB. 2.4.18] These are known (as) sinful life. But Çukadeva Gosvämé says, “There may be others which is not mentioned here.” Ye ‘nye ca päpä yad-apäçrayäçrayäù: “If they take shelter of a Vaiñëava,” çudhyanti, “they become purified.” So you have to become very rigid Vaiñëava; then you will be able to deliver them. Çudhyanti. How they can be purified without taking another birth?

Yes. Prabhaviñëave namaù. Because Vaiñëava is going to deliver them, by the power of Viñëu they become 81

Vrindavan 1975

empowered... But if you work sincerely and if you can deliver one person only by your endeavor, then immediately you become recognized by Kåñëa. Na ca tasmäd manuñyeñu kaçcid me priya-kåttamaù [Bg. 18.69]. This is the quickest way to become recognized

by Kåñëa, by preaching work.

Caitanya Mahāprabhu’s Blessing and Spiritual Strength So be serious... You take. This business is very nice, and there is good prospect. Prospect is there for everywhere. It is not that... Påthivéte äche yata nagarädi-gräma. Caitanya Mahäprabhu said that as there are as many villages and as many towns on the surface of the globe. So His word is not a trifling thing.

Yes. There is potency in all the parts of the world to become Vaiñëava. påthivéte äche yata nagarädi-grama sarvatra pracära haibe mora näma So with Caitanya Mahäprabhu’s blessing and spiritual strength and with the good wishes of Vaiñëavas, just proceed and preach and always think of Kåñëa. He will help...

82

Appendix II

Everything Is Dedicated to Kṛṣṇa But we should always remember that sannyäsa means material activities finished. This is sannyäsa: no more material activities. Only for the service of Kåñëa to live, that’s all... So this daëòa, there are four daëòas.

Daëòas mean rods. One rod is body, one rod is mind, and one rod is speaking. Kaya mana väkya. And the fourth rod is the self. So you should always remember that taking this daëòa means that “My mind, my body, and my words – everything is dedicated to Kåñëa. It will be used only for Kåñëa and for no other purpose.”

This is called tridaëòa-sannyäsa.

83

Appendix III

Tri-Daṇḍī Sannyāsa Excerpts from a lecture on Çrémad-Bhägavatam 7.15.7-9

by Çré Çrémad Gour Govinda Swami Mahäräja Bhubaneswar, India, June 18, 1990.

Five Things are Forbidden in Kali-Yuga “...It is stated in çästra, açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet* (Brahma-vaivarta Puräëa – Kåñëa-janma-khaëòa 185.180)

*Translation: “In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyäsa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.” (Brahma-vaivarta Puräëa - Kåñëa-janma-khaëòa 185.180, quoted in Çré Caitanya-caritämåta, Ädi -lélä 17.164)

85

Vrindavan 1975

Five things are forbidden in Kali-yuga: açvamedhaà gavälambhaà, the offering of a cow in sacrifice, the offering of a horse in sacrifice, sannyäsaà palapaitåkam, the acceptance of the order of sannyäsa, the offering of meat in pitå-çräddha, and devareëa sutotpattià-if a woman’s husband dies it is forbidden for her to accept the husband’s younger brother as her husband to produce children.

The Sannyāsa Forbidden in Kali-Yuga How to accept the order of sannyäsa when sannyäsa is forbidden in Kali-yuga? The sannyäsa forbidden in Kali-yuga means karma-sannyäsa. Mäyävädé sannyäsés are known as karma-sannyäsés. They give up all activity. They sit in a secluded Himälayan cave and do yoga-sädhana, meditate or do präëäyama. They do not perform any karma, activities. They are known as karma-sannyäsés. The sannyäsa referred to in this verse is karma-sannyäsa which is forbidden in Kaliyuga.

Vaiṣṇava-Sannyāsa Is Not Karma-Sannyāsa Vaiñëava-sannyäsa is tri-daëòé sannyäsa, which is different from karma-sannyäsa. A Vaiñëava is engaged in the loving service of the Lord twenty-four hours of

86

Appendix III the day. He has not given up karma. In this connection karma does not mean material work or fruitive activity, but it means loving service; serving in whatever way is required to please Kåñëa. Therefore vaiñëava-sannyäsa is not karma-sannyäsa. Sometimes people ask the question, “When sannyäsa is forbidden why do you take sannyäsa?” However, this is not karma-sannyäsa, but this is tri-daëòa-dhäraëam, accepting the tridaëòa. That means complete surrender in body, mind and speech, käya-mäna-väkya. Käya-daëòa, väkyadaëòa, mäna-daëòa are the three daëòas. Daëòa means rod. There are three rods. A fourth rod is there known as jéva-daëòa. This is tri-daëòa; käya-daëòa, väkyadaëòa, mäna-daëòa.

Give Up Envy As it is said here, “Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.”

Tri-Daṇḍa Means He Is a Completely Surrendered Soul You should not even think of harming an animal, what to speak of käya and väkya, in body or speech.

One who is holding the tri-daëòa means he is a 87

Vrindavan 1975

completely surrendered soul in käya-mäna-väkya, body, mind and speech. That tri-daëòé sannyäsa is not forbidden. It is always there, in all ages. In Kaliyuga that sannyäsaà pala-paitåkam, offering fish and meat in pitå-çräddha is forbidden. These five things are forbidden in Kali-yuga...”

88

Verse Index

anäçritaù karma-phalaà 67 açvamedhaà gavälambhaà 85 damanaà daëòaà yasya väì-manaù-käyänäà 63 ekaväsä dvidväsätha çikhé yajïopavétavän 64 etäà sa ästhäya parätma-niñöhäm 75 gata-svärtham imaà dehaà 69 harer näma harer näma 13 hare kåñëa hare kåñëa 13 iti ñoòaçakaà nämnäà 14 käya-daëòas tathaiva ca 62 na sädhayati mäà yogo 12 parätma-niñöhä-mätra veña-dhäraëa 76 påthivéte äche yata nagarädi-grama 24, 82 çékhé yajïopavété syät tridaëòé sa-kamanòuluù 64 tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù 63 väg-daëòo ‘tha mano-daëòaù 62 viñayéra anna khäile malina haya mana 18 yaù svakät parato veha 70

89

Notes & References 1. From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 8, Marriage and Family Life, Tattva-vicära Publications 1999.

2. 3. & 4. As above.

5. From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 13, Haridvära, Håñikeça and the Yogés, Tattva-vicära Publications 1999.

6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. & 20. As above.

21. From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 14, Gour Gopalananda Meets His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, Tattva-vicära Publications 1999.

22. 23. 24. & 25. As above.

26.From Kåñëäliìgita-vigraha “One who is Always Embraced by Kåñëa” Volume One, Chapter 15, Sunday 15th September 1974 at Midday, Have you Taken Sannyäsa, Tattva-vicära Publications 1999.

27. 28. 29. 30. 31. 32. 33. 34. & 35. As above.

36.From ‘Just Try to Learn the Truth’ Chapter Three, Våndävana 1974, Tattva-vicära Publications 2014.

37.A Darçana with Çré Çrémad Gour Govinda Swami Mahäräja, ‘Spiritual Master Must Have Prema’, Bhubaneswar 24.11.1989.

38.From Kåñëäliìgita-vigraha “One who is Always Embraced by Kåñëa” Volume One, Chapter 15, Sunday 15th September, 1974 at Midday, Have you Taken Sannyäsa, Tattva-vicära Publications 1999.

90

39. As above.

40.From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 19, The First Visit Back to Bhubaneswar, Tattva-vicära Publications 1999.

41. 42. 43. 44. 45. 46. 47. 48. & 49. As above.

50.From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 20 - Sannyäsé Öhäkura - Sannyäsa Initiation of Gour Govinda Swami, Tattvavicära Publications 1999.

51. As above.

52.Çréla Prabhupäda-lélämåta, Volume Five, chapter ‘Let there be a Temple’.

53. As above.

54.From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 20 - Sannyäsé Öhäkura - Sannyäsa Initiation of Gour Govinda Swami, Tattvavicära Publications 1999.

55. Manu-saàhitä 12.10, quoted in Çré Gauòéya-kaëöhahära 15.29, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

56. Manu-saàhitä 12.10, Kulukka Bhaööa Öékä commentary on the above verse from Manu-saàhitä, quoted in Çré Gauòéya-kaëöhahära 15.30, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

57. Manu-saàhitä 12.11, quoted in Çré Gauòéya-kaëöhahära 15.34, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

58.Skanda Puräëa, Süta Saàhitä, quoted in Çré Gauòéyakaëöhahära 15.38, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

59.Padma Puräëa, Svarga Khaëòa, Ädi 13, quoted in Çré Gauòéya-kaëöhahära 15.39, compiled by Çréla

91

Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

60.From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 20 - Sannyäsé Öhäkura - Sannyäsa Initiation of Gour Govinda Swami, Tattvavicära Publications 1999.

61. As above.

62.From a lecture by Çré Çrémad Gour Govinda Swami 23.10.1995, Çrémad-Bhägavatam 9.20.28. The Four Divisions of Each Äçrama. From Vedic Dharma and the Varëäçrama System, Volume Two, Chapter Two. 63. & 64. As above.

65.From Kåñëäliìgita-vigraha “One who is Always Embraced

by Kåñëa” Volume One, Chapter 20 - Sannyäsé Öhäkura - Sannyäsa Initiation of Gour Govinda Swami, Tattvavicära Publications 1999.

66. & 67. As above.

92

Tattva VicÄ ra Publications Readers interested in the subject matter of this book are invited to correspond with the publisher:

Tattva Vicara Publications Postal Address: P.O. Box 1088 Murwillumbah 2484 New South Wales Australia

E-mail: info@tvpbooks.com

Websites:

www.tvpbooks.com www.gourgovindaswami.com

E-booklets:

To view please visit www.issuu.com/tvpbooks.

All e-booklets are downloadable in pdf format, for iPad, iPod and iPhone.

93

Suggested reading on this subject matter •

Kåñëäliìgita-vigraha

•

Encountering

•

Gour Govinda Swami – Who Was He?

•

Just Try to Learn the Truth

•

Mayapura 1979

“One who is Always Embraced by Kåñëa” Volume One The authorized life history of Çré Çrémad Gour Govinda Swami Mahäräja.

All the above titles are published by Tattva Vicära Publications and are available at www.tvpbooks.com.

94

Other Titles by and for Çré Çrémad Gour Govinda Swami Mahäräja Amåtera-Taraìgiëé — “The Flow of Nectar” Bhakti-Naipuëya — “The Last Limit of Bhakti” Encountering the Kåñëäliìgita-Vigraha Gopäl-Jiu — “The Beloved Deity of Çré Çrémad Gour Govinda Mahäräja” Guru Makes Kåñëa Appear in your Heart Kåñëäliìgita-Vigraha Vol. 1 — “The Life of Çré Çrémad Gour Govinda Swami” Kåñëa Prema Bhakti Mathurä meets Våndävana My Revered Spiritual Master Paripraçnena — “The Process of Inquiry” Sädhu-saìga the Birth Place of Bhakti Çré Guru Päda Padma — “The Lotus Feet of our Spiritual Master” Çré Guru-Vandanä — “The Worship of Çré Guru” Çré Nityänanda Prema-Rasärëava — “The Ocean of Loving Mellows of Lord Nityänanda” Çuddha-näma Bhajana — “Chanting the Pure Name” The Embankment of Separation Tåëäd Api Sunécena — “Lower than the Straw in the Street” Vedic Dharma and the Gåhastha-äçrama Vol. 1 Vedic Dharma and the Varëäçrama System Vol. 2 Just Try to Learn the Truth Näma Tattva Mayapura 1979

95

Booklets Bhagavat-Darçana Giriräja Govardhana Hari-Däsa-Varya — “The Chief Devotee of Lord Hari” Gour Govinda Swami - Who Was He Guru-Tattva Kåñëa Kåpa Çré Mürti — “The Embodiment of Kåñëa’s Mercy” Lord Balaräma — “The Original Bhakta-Avatära” Näma-Aparädha - Jéva-Tattva Nåsiàha-Caturdaçé — “The Appearance Day of Lord Nåsiàhadeva” Paramahaàsa-Saìgéta — “Çréla Vyasadeva’s Last Contibution” Çré Kåñëa Janmäñöamé Glorification of Çréla Bhaktisiddhänta Sarasvaté Prabhupäda The Confidential Meaning of Ratha-Yäträ The History of Lord Jagannätha’s Snäna-Yäträ The Greed of the Lord The Meaning of Vyäsa-Püjä The Nature of a Mahatma Rädhä-Prema Makes Kåñëa Mad Çré Guru Caraëa Padma — “The Lotus Feet of Çré Guru” Taking Care of Bhakti-Latä Bound by Love The Beauty of a Premé-Bhakta Rädhäräëé’s Beauty Icchä-Måtyu — Simply by His Will a Pure Devotee Leaves

96

Vrindavan 1975

B

rajabandhu Manik was born in a Vaiñëava family, surrounded by the chanting of the holy name and educated in the Çrémad Bhagavad-gétä, the Çrémad-Bhägavatam, Çré Caitanya-caritämåta and Sanskrit from very early in life. In his later years, he severed all ties to his family, changed his name to Gour Gopälänanda däsa and travelled the length and breadth of Bhärata (India) in search of a self realized soul (tattva-darçé guru) who could give him sannyäsa. His life’s aspiration from childhood had been to take sannyäsa and preach in the mission of Çrémän Gauräìga Mahäprabhu. His search came to fruition in Våndävana 1974 when he finally met his spiritual master, His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda, who awarded him the sannyäsa order of life in 1975 in Våndävana.

TAT T VA V I C A R A P U B L I C AT I O N S

www.tvpbooks.com • tvpbooks.com • gourgovindaswami.com • www.gourgovindaswami.com